Really, Wipf & Stock?

I'd never heard of Preston Kavanagh until today, but apparently, he's solved all the authorship and dating questions related to the composition of the Hebrew Bible. Wipf & Stock has been publishing his 'brilliant" discoveries since 2009 with The Exilic Code: Ciphers, Word Links, and Dating in Exilic and Post-Exilic Biblical Literature, followed by the The Shaphan Group: Fifteen Authors Who Shaped the Hebrew Bible in 2011, and now Huldah: The Prophet Who Wrote Hebrew Scripture (apparently forthcoming per a publicity email I received through the Agade mailing list).

I can't find out anything more about this guy with Google. His author blurb on Wipf & Stock doesn't give me much confidence in his biblical studies training.

Twenty-four years ago, Preston Kavanagh retired from an executive position in a large company in order to seek the identities of those who wrote the Hebrew Bible. The Shaphan Group discusses what he found, as do his two prior books—Secrets of the Jewish Exile (2005) and The Exilic Code (Pickwick Publications, 2009). He and his wife, Lois, live quietly in Maryland.

The email announcement has an updated version of this bio. Apparently he has Ivy League degrees, but it's telling that the level of degree and the subjects studied are left unmentioned.

Preston Kavanagh holds degrees from Princeton and Harvard. He retired twenty-five years ago from an executive position in a large company to seek the identities of those who wrote the Hebrew Bible. Huldah discusses what he has found, as do several prior books, including The Exilic Code (Pickwick Publications, 2009) and The Shaphan Group (Pickwick, 2011). He and his wife, Lois, live quietly in Maryland.

So, let me get this straight, Wipf & Stock, you published these books by a retired businessman who devoted the last 24 years to cracking the Bible's coded data about who wrote it and when? Apparently, whoever acquired this guy's work forgot one of the prime rules of identifying crackpots: they are often untrained individuals who are somehow able to solve major perennial problems of the discipline. Also, hasn't "decoding" the hidden messages in the Hebrew Bible been widely debunked? (And yet, it won't go away.) So either this guy has new revolutionary ideas that deserve our attention or this is a shameless attempt to sell books to an undiscerning, popular audience that loves this stuff even though it's been disproven over and over (a la Michael Drosnin's bestsellers). I've looked at enough of Kavanagh's books on preview at Amazon.com to suspect the latter, but maybe, just maybe somebody can offer a good explanation or more info about Kavanagh to justify his claim to expertise. For now, he look to me to be just another crackpot.

It's a shame because Wipf & Stock otherwise publishes many quality studies by well-known Bible scholars such as Andre LaCocque, Stanley Porter, Richard Horsley, Marvin Meyer, and H.G.M. Williamson. I better not see this guy's stuff on the book tables at SBL. Anybody else have a similar reaction to this publicity email that came over Agade this morning? Here's the full description of the book.

Huldah: The Prophet Who Wrote Hebrew Scripture reveals—for the first time ever—the extraordinary impact of Huldah the prophet on our Bible.

Huldah was both a leader of exilic Jews and a principal author of Hebrew Scripture. She penned the Shema—the ardent, prayerful praise that millions of worshipers repeat twice daily. Moreover, Jesus quoted as his own last words the ones that Huldah had written centuries before—“Into your hand I commit my spirit.” Huldah was an extraordinary writer—arguably she ranks among the best in Hebrew Scripture. As such, she added to God’s Word a feminine aspect that has inspired numberless believers—men and women alike. 

This book’s new techniques reveal that though subjected to extreme verbal abuse, Huldah surmounted her era’s high barriers to women. As elder, queen mother, and war leader during the sixth century BCE, she helped to shape Israel’s history. And what, then, can this book mean to scholars—both women and men? Feminists need a rallying point and a heroine, and Huldah makes a superb one. In years ahead, experts might well place Huldah alongside the very greatest women of antiquity; indeed, they may even conclude that she is among the most influential people in human history.

Reading it again, I want to deconstruct every exaggerated and impossible statement, but I don't think his work is worth any more time or attention. 

Sherlock Holmes and Working with No Data

I came across this great quote from Sherlock Holmes (via Arthur Conan Doyle, The Adventures of Sherlock Holmes, "A Scandal in Bohemia") that aptly describes the dangers of speculating, theorizing, and developing conclusions before we have enough data to base them on. Holmes has received an unusual letter and shared it with Dr. Watson. Here is their exchange:

"This is indeed a mystery," I remarked. "What do you imagine that it means?"

"I have no data yet. It is a capital mistake to theorize before one has data. Insensibly one begins to twist facts to suit theories, instead of theories to suit facts...."

Ever read a scholarly argument passionately demonstrating how the data are not, in fact, in conflict with the theory, despite appearances?

Oxford Handbook of the Dead Sea Scrolls

Forthcoming from Oxford University Press - The Oxford Handbook of the Dead Sea Scrolls edited by Timothy Lim and John Collins. With a Dec 2010 publishing date, it should come out just in time for a late Christmas present for myself. I've been looking forward to this volume since first hearing about it from one of the contributors a couple of years ago. I'm impressed by the wide variety of perspectives represented by the 30 contributors. Most of the chapters address issues of Dead Sea Scrolls research that have long interested me such as the origins of the movement, the fascination with a solar calendar, and shared exegetical trajectories pointing toward rabbinic and early Christian literature.

The purpose behind the volume is described as follows.

It seeks to probe the main disputed issues in the study of the Scrolls. Lively debate continues over the archaeology and history of the site, the nature and identity of the sect, and its relation to the broader world of Second Temple Judaism and to later Jewish and Christian tradition. It is the Handbook's intention here to reflect on diverse opinions and viewpoints, highlight the points of disagreement, and point to promising directions for future research.

The Full Table of Contents can be found on OUP's website.

Now, where to find $150.00 for one book?

HT: Agade

Contest! Find the Most Boring Book Title Ever!

Yes, academic tomes are prone to dry and boring titles, and, true, those titles are well-suited for the dense and rigorous academic arguments aimed at their target audience of libraries and 3 other scholars worldwide. But why does it have to be that way? I appreciate the value of study in the humanities but will anyone else if our standard product has titles like The Exchange of Goods and Services in Pre-Sargonic Lagash? Sounds like a real page-turner, doesn't it? I bet they'll just fly off the shelves once Eisenbrauns gets them in stock.


So, the rules of my contest are simple. Find a book (it has to be a real book) with a title that is even more dry and boring than the example above.  Leave a comment with the title and publisher or a link where I can verify it's a real book. The winner will be determined by a panel of judges (yet to be named) and will receive a copy of whatever book in my library has the worst, most boring title . . . unless I can think of something more exciting . . . or if I can find a sponsor . . . a $50.00 gift certificate from Eisenbrauns!! (Thanks to Eisenbrauns for sponsoring!)


My widely read friends in the biblioblogosphere must be bursting with ideas at this point, but just in case, I'll tag Scott, Jim, Nick, TC, Joel, Mark, James, Mark, Doug, Chris, John, Chris, John, Jim, and Brooke and encourage them to participate (or at least pass on the news of this exciting boring title contest).


Now, to track down a better prize . . .


Update to Contest Rules:
1. Enter as many titles as you like.
2. Entries not biblical studies or ancient history related will be tolerated.
3. Entries must be received by 10:00 AM CDT on Saturday, 10/16 to receive consideration.
4. Comments are moderated on this blog. If your entry does not appear immediately, do not repost.

Now in Paperback! Best Book on Inner-Biblical Exegesis Ever!

About a year and a half ago, I reviewed Bernard Levinson's book Legal Revision and Religious Renewal in Ancient Israel. I'm pleased to announce that this thought-provoking volume is now available in an affordable paperback edition. My hope is that it will reach a wider audience in biblical studies, especially graduate students interested in the formation of the Hebrew Bible and inner-biblical exegesis. Here are some of the published reactions highlighted by the publisher.

"This would be an excellent addition to any theological library and it is to be hoped that the publisher will soon release a paperback version so more students can enjoy the fruits of Levinson’s labours. —Theological Book Review 21 (2009)

“With this study Levinson demonstrates again how he masterfully integrates his own exegetical brilliance into larger theoretical frameworks beyond the constraints of biblical studies.” —Journal of Ancient Judaism

“The book deserves a wide readership. It would serve well as a text for advanced undergraduate or graduate courses that deal with inner-biblical exegesis. One can also hope that scholars in other fields will read it and take to heart Levinson’s argument for the reintegration of biblical studies into the core of academic work in the humanities. The book’s research is thorough, its argument forceful, its writing elegant, and it is blessedly short. If books can be placed into tribes, may this one’s increase.”—Review of Biblical Literature

“Perhaps I am biased, but it seems to me to be beyond any reasonable doubt that, behind the final form of the canonical, biblical text lies evidence of a lively, imaginative, and creative use of interpretation, reinterpretation, and reapplication of earlier texts. It is a complex, living, creative achievement which, for just this reason, invites constant, continuing invention, as Levinson maintains. I certainly find this book itself a delightful, informative, and stimulating one to read.” —Journal of Theological Studies

In the Mail: Elijah and the Rabbis

Today I received a review copy from Columbia University Press of Elijah and the Rabbis: Story and Theology by Kristen H. Lindbeck.

From the publisher:

Through an innovative synthesis of narrative critique, oral-formulaic study, folkloric research, and literary analysis, Kristen H. Lindbeck reads all the Elijah narratives in the Babylonian Talmud and details the rise of a distinct, quasi-angelic figure who takes pleasure in ordinary interaction.

During the Talmudic period of 50-500 C.E., Elijah developed into a recognizable character quite different from the Elijah of the Bible. The Elijah of the Talmud dispenses wisdom, advice, and, like the Elijah of Jewish folklore, helps people directly, even with material gifts. Lindbeck highlights particular features of the Elijah stories, allowing them to be grouped into generic categories and considered alongside Rabbinic literary motifs and non-Jewish traditions of late antiquity. She compares Elijah in the Babylonian Talmud to a range of characters—angels, rabbis, wonder-workers, the angel of death, Christian saints, and even the Greek god Hermes. She concludes with a survey of Elijah's diverse roles from medieval times to today, throwing into brilliant relief the complex relationship between ancient Elijah traditions and later folktales and liturgy that show Elijah bringing benefits and blessings, appearing at circumcisions and Passover, and visiting households after the Sabbath.

I find the development of biblical figures in later religious traditions to be a fascinating subject. I look forward to reading it and offering more of a review here in the future.

Focus . . . What Do YOU See?

Not long ago my wife was browsing the Westminster online bookstore and did a double-take at the logo for the "Learn about God" series published by Christian Focus. Here's a screen shot of what she saw:

Notice anything unusual about this logo? My wife called me over and asked what I thought about it. Of course, I hedged - "I'm not sure...what do YOU see?" - until I was sure we were talking about the same thing. Not sure yet what you're looking at? It's better bigger.

What? You see two stick figures holding hands? Maybe two fencers facing off?

This week she emailed Westminster bookstore to draw their attention to this ambiguous logo. They've since removed it from the website.

Now I can only speculate what the designers at Christian Focus were thinking, but I find it hard to believe that no one ever studied the logo - black against a white background and didn't realize - hey, that looks like . . .

On the other hand, the logo is small and against a colored background on the covers of their books. It doesn't jump out until it's black and white and big.

So far, most of the friends we've polled have immediately seen what we saw. A few didn't see it right away. I guess that explains how they've gotten away with using the logo since this series was published in 2008.

If you still don't see it, look at the outline, not the figures. Oh and I was driving today on a little stretch of road known as Hwy DD. Seriously - double D.

The Elusive Objectivity of the Religious Insider

Or, why religious history written by an insider for insiders is unsuitable for general academic consumption. Let me explain.

I've been reading Lawrence Schiffman's history of Second Temple and Rabbinic Judaism From Text to Tradition (Ktav, 1991). If it weren't on my prelims reading list, I would've put it down long ago. The simplistic ease with which Schiffman uncritically reports tradition as history raises the question of how well religious insiders can be historical critics of their own faith tradition. The question is not can they or should they because I think they can and they should, but I think all sources need to be evaluated critically, even sacred or semi-sacred texts. There is value in examining your argument and evidence from the perspective of an outsider just to see if your explanation of the data makes sense (HT: NT Pod 21; I'm indebted to Mark Goodacre for this observation). 

It's more than a little ironic that while Schiffman claims to take a critical approach to his sources as a historian (pp. 4-5), his historical account is dominated by an uncritical acceptance of the story of Judaism as told by the Bible and rabbinic sources (refracted somewhat through the lens of contemporary Judaism). For example, the "historical sketch" began on p. 17 narrates the migration of the patriarchs as if it was perfectly reasonable historiography to simply retell the biblical account. As I read, I was almost immediately struck by Schiffman's acceptance of the claim of continuity put forth by Jewish tradition: 

Behind the continuity so often asserted by the tradition there is a complex development that we seek to uncover. The existence of such a history should in no way be taken as a challenge to the affirmations of continuity made by the Jewish tradition. On the contrary, continuity can only be achieved in a tradition which adapts and develops. . . . Because we recognize the underlying continuity we see no reason to avoid the occasional use of the term 'Judaism' to describe the religion of the Hebrew Bible, the earliest stage in the history of Judaism." (p. 3) 

If anything, recent research on Israelite religion has concluded it was nothing like what we recognize now as Judaism. Personally, I would hesitate to use the term Judaism at all before Ezra-Nehemiah.

Now we all have areas where in practice we diverge from our stated methodological principles, but the juxtaposition of statements like "before any source can be used, it must be approached critically, and the extent of its reliability must be carefully evaluated" (p. 5) with later statements like "the Romans saw at least some of the rabbis, most notably Yohanan ben Zakkai, as leaders with whom they could deal" (p. 168) reveals a striking methodological incongruity. Rather than critically evaluating his sources, Schiffman appears to be an apologist for the traditional model of the development of Judaism as presented by the classical sources. More current research on tannaitic Judaism suggests tannaitic influence was historically much less normative and dominant before the Babylonian Talmud than the sages themselves claim. In other words, the only evidence we have of their power and influence comes from the texts they wrote telling us about their power and influence.

But Schiffman appears unaware of any uncertainty regarding the power the rabbis claimed for themselves. The prominence of the 1st century sages as leaders of the Jewish community and representatives to Rome is reported as historical fact (pp. 168-169). In the quote above, is Schiffman uncritically accepting the rabbinic legend about b. Zakkai and Vespasian as a historical fact? The way b. Zakkai is mentioned by name leads me to suspect his source is the legend found in Avot d'R. Natan ch. 4 (pp. 35-37 in Goldin's translation, Yale, 1955.) 

The legend, in brief: Yohanan b. Zakkai has himself smuggled out of besieged Jerusalem in a coffin and carried to Vespasian. When he jumps out of the coffin, Vespasian recognizes him as the renowned Yohanan b. Zakkai and offers to give him whatever he wants. Ben Zakkai replies that all he really wants is Yavneh so he can have a place to teach his disciples, establish a prayer house, and perform all the commandments. Vespasian gives him permission, and the school at Yavneh is traditionally understood as the starting point of rabbinic Judaism.

That I have to guess at what his source was brings out the other major flaw with this work--the total absence of direct citation of either primary or secondary sources. Each chapter has a bibliography, but the lack of documentation makes this book a poor choice for scholarly use. It is difficult to assess his critical use of sources when he rarely mentions where he's getting his information. Now I doubt this text was ever intended for a scholarly audience. It appears to be a popular distilling of Schiffman's expertise on second temple and rabbinic Judaism published for a Jewish audience by a Jewish press.

So is it unreasonable to expect a religious insider writing for his co-religionists to attempt some semblance of objective critical evaluation of his source material?

At any rate, I will be recommending the removal of this book from our PhD reading list. It is not valuable for scholarly work on ancient Judaism because of its lack of documentation and interaction with primary and secondary literature and his oversimplified presentation of the development of Judaism, heavily influenced by the tradition which is itself the object of study.

RBL Review of Fox’s Proverbs vol. 2

The latest commentary by my professor Michael V. Fox has been reviewed in the Review of Biblical Literature by Bruce Waltke.

I have not finished reading either the commentary or the review, but early on, Waltke comments that his volume published in 2007 was not interacted with. He rightly surmises that Fox had ended interaction with commentaries before 2007. The truth is that this volume was all but ready for publication in 2006 and was delayed due to the transitionin publisher for the Anchor series from Doubleday to Yale.

I am very glad that it has finely been published. As I interact with it more, I will post my own review. In the meantime, it would be worth your time to read Waltke’s take on the volume.

Michael Fox
Proverbs 10-31: A New Translation with Introduction and Commentary
http://www.bookreviews.org/bookdetail.asp?TitleId=7219
Reviewed by Bruce K. Waltke

Review: Original Sinners by John R. Coats

I just finished reading Original Sinners: A New Interpretation of Genesis by John R. Coats. (I received a review copy in mid-December from Free Press--see full disclosure text below).

I have to admit that I had low expectations when I started. It's a popular book on the Bible written by a non-scholar claiming a "new interpretation." We all know "there is nothing new under the sun" (Ecclesiastes 1:9). What could I have to learn about the Bible from a former Episcopalian priest?

You might be surprised. I know I was. While Coats hasn't really offered a wholly new interpretation, he's provided a refreshingly relevant reading of Genesis that brings the ancient characters alive, emphasizing their humanity - their flaws and feelings - in the midst of the extraordinary circumstances of their lives.

For the faithful, Coats's perspective on Genesis as story and metaphor over history and fact may at first seem sacrilegious and threatening. However, it allows him to read Genesis in a fresh way, putting himself in the character's shoes and attempting to understand their motivation, their decisions, and their actions. His perspective helped me to see the very familiar stories of Genesis in an entirely new way as I attempted to follow the human side of the story instead of reading solely for the theological significance of divine revelation.

One of the most original features of the book is the way Coats weaves together his discussion of Genesis with stories from his own life that illustrate the attitudes and interactions he's finding in the biblical text. Coats is a masterful storyteller and I enjoyed learning more about the author through his account of his life experience.

The insights he brings to Genesis emphasize the flawed humanity of the characters using his knowledge of biblical studies, psychology, and ministry. While some might characterize his interpretation as heavily "reader-response", he is aware of the danger of reading too much of his own "conditioning" into his interpretation. His seminary training exposed him to the perspectives of critical scholarship on the Bible, and he makes use of that with frequent reference to some of the more accessible popular Bible interpreters such as Robert Alter and James Kugel.

If Coats set out to write a book challenging the ways the average reader approaches Genesis, then he succeeded. If he intended to challenge their assumptions and push them to read Genesis in a new way, inserting themselves into the story and finding new levels of contemporary relevance for these ancient texts, then he succeeded there as well. I thoroughly enjoyed the book, and I recommend it for anyone looking for a fresh perspective on the Book of Genesis.

Disclosure Text : I have a material connection because I received a review copy (book, CD, software, etc.), or an item of nominal value that I can keep for consideration in preparing to write this content. http://cmp.ly/1/vqq5qw

Review: NLT Mosaic Bible

I originally considered categorizing this review of NLT Mosaic according to the "Good, the Bad, and the Ugly" cliche, but I couldn't think of anything Bad or Ugly to say. So, I'm going with something a bit weaker: what I like and what I like less.

What I Like:

1. The Concept. The Mosaic Bible leads off with 53 short meditations/devotional readings, one for each week of the year. The sequence follows the church year from Advent to Pentecost. Each reading is interspersed with brief quotations and artwork that span the entirety of Christendom, both globally and chronologically. It's a mosaic piecing together little bits and pieces of traditional and contemporary Christianity. This is a great way for Christians in the United States to be introduced to the great breadth of the Church around the world. Too often our view of church is limited only to the hundred people or so we may see on any given Sunday in our own small corner of the planet.

2. The Artwork. The color pictures capture well the essence of each week's topic. Biblical scenes are depicted frequently in art from Africa or Asia, and I'm reminded that it was more than just Flemish painters in the Renaissance who read their world back into their biblical scenes. The art is also an effective reminder of media translation. Think about it. We've transferred the biblical text from the original languages into native tongues around the world, carrying a foreign ancient text into a new culture. Is it any different to translate the world of the Bible into visual images that are meaningful in that same culture?

3. The Book. The book itself is an attractive hardcover. It appears to be sturdy and durable, but I'm too gentle with my Bibles to ever have one fall apart anyway. The binding is glued and the paper is noticeably different between the meditations and the Bible itself.

What I Like Less:

Since this is really a devotional Bible, I don't have anything to critique content-wise. The meditations that I've read are meaningful and thought-provoking. My only criticism is that by picking and choosing bits and pieces from various lectionaries they've created a set of readings that doesn't actually align with any denomination's regular reading cycle. I'm not even sure this is necessary or important since the goal was to share segments from the breadth of Christianity.

The Bottom Line:

The Mosaic Bible is still effective in raising awareness that a church calendar exists and that some denominations structure their year around these seasons. The audience for this Bible appears to be evangelicals anyway who are often blissfully unaware of what is going on in most mainline denominations. (I know I'm always surprised when the fish sandwich returns to prominence at McDonalds every year, strangely corresponding to Ash Wednesday. This Bible may not help you with that culture shock per se.)

If you're looking for a new Bible to read through in 2010, I recommend the NLT Mosaic. The translation is fresh and clear and the weekly devotions will expose you to a whole wide world of Christian thought and art that you never knew existed.

The Fine Print:
In accord with FTC guidelines regarding endorsements, it is my duty to disclose that I received a complimentary copy of the Holy Bible Mosaic from Sean Harrison at Tyndale House Publishers in exchange for this review. The FTC apparently considers this a paid endorsement and treats the review copy as compensation. Their guidelines require that any such material connection between the reviewer and the publisher be disclosed. However, unlike paid endorsements, there is no agreement, express or implied, between me and the publisher requiring a positive, glowing endorsement.

New Book: Original Sinners

Since I'm kind of collecting books on Genesis lately (Walton's Lost World of Genesis One, Smith's Priestly Vision of Genesis 1 to name a couple), I was pleased to receive a review copy of this new book from Free Press--Original Sinners: A New Interpretation of Genesis by John R. Coats. The overall thrust of the book is attempting to show readers how reading Genesis is valuable for the depth and breadth of human experience that it reflects. It's geared toward a popular audience and will likely connect with the average person interested in the book of Genesis much more than the typical scholarly work on Genesis because the author is directly concerned with making the book relevant for contemporary life. As I read more of the book, I'll post further reflections, but for now, I want to share this quote from p. 11:

The text that is actually there in Genesis, and what readers assume is there, are often quite different. Indeed, among its other functions, Genesis challenges assumptions, a role made necessary by thousands of years of attempts at interpreting its contents, itself a role to which any interpreter, being human, will bring a point of view. Moreover, people tend to defend their assumptions regarding Genesis -- or, for that matter, any part of the Bible -- with the tenacity of a lioness guarding her cubs. While proponents of this or that assumption, however outrageous, might truly believe theirs to be the product of divine inspiration, some, for their own reasons, likely made it up. Or someone else did, and they believed it. (emphasis original)

Scholars and Non-Scholarship

I had a post all but finished last night to contribute to yesterday's topic of the day - the conservative/liberal divide over who's a scholar or not - when suddenly and without warning the power went out thanks to the heavy snow and broken tree branches getting the better of the power transformer out back. Unfortunately, I'd neglected to save the draft with Windows Live Writer, so it was all gone.

Rather than attempt to reproduce my now-lost-but-undeniably-brilliant post, I'd like to simply say that I agree completely with Ken's assessment of the reactionary counter-scholarship often produced as conservative responses to advances in biblical studies. Ironically, the two most recent "response" books that jump to mind are responses by evangelicals against the work of other evangelicals. (An irony Doug Chaplin also pointed out and for that observation I've upgraded him to my "Favorites" folder.) Unfortunately, I would categorize the responses as non-scholarship (following Doug Chaplin there as well) compared to the careful scholarship of the works they were reacting against. I found Piper's response to N.T. Wright disappointing (much to my chagrin since I admire Piper's devotional and pastoral work), and I was left under-whelmed by what I've heard of Beale's response to Enns.

True scholarship is open to going where the evidence leads, not coming up with explanations for why the evidence doesn't really lead to where it appears to be going.

In the Mail: The Right Chorale

LEVINSON, BERNARD M.
"The Right Chorale": Studies in Biblical Law and Interpretation
2008. XXIII, 432 pages. plus 34 figures. FAT 54
ISBN 978-3-16-149382-9
cloth € 99.00

Thanks to the kind folks at Mohr Siebeck who sent along a copy of Bernard Levinson's recent book, "The Right Chorale": Studies in Biblical Law and Interpretation. It looks excellent, and I simply must come up with an excuse to read it sooner, rather than later. I will, of course, review it in depth here in the coming months. For now, here's the publisher's description:

This book presents twelve selected investigations of textual composition, interpretation, revision, and transmission. With these studies, Bernard Levinson draws upon the literary forebears of biblical law in cuneiform literature and its reinterpretation in the Second Temple period to provide the horizon of ancient Israelite legal exegesis. The volume makes a sustained argument about the nature of textuality in ancient Israel: Israelite scribes were sophisticated readers, authors, and thinkers who were conscious of their place in literary and intellectual history, even as they sought to renew and transform their cultural patrimony in significant ways. Originally published over a decade and a half, the significantly revised and updated studies gathered here explore the connections between law and narrative, show the close connections between Deuteronomy and the Neo-Assyrian loyalty oath tradition, address the literary relationship of Deuteronomy and the Covenant Code, reflect upon important questions of methodology, and explore the contributions of the Bible to later western intellectual history. The volume offers essential reading for an understanding of the Pentateuch and biblical law.

From Law to Prophecy

My friend Michael Lyons recently had his dissertation published with Continuum/T&T Clark. Someday I hope to be able to read it and perhaps even review it here.  That will happen when either A) Continuum sends me a review copy, B) Michael sends me a copy for Christmas like I asked, or C) I head over to the library to track down a copy. In the meantime, here's the publisher's description:

This work examines text-referencing practices and ideas about sacred texts in antiquity.  This book shows how Ezekiel, an ancient Israelite author, borrowed from and transformed an earlier text containing religious instruction.

Ezekiel used this earlier text (Lev 17-26, the "Holiness Code") in order to explain the sixth-century destruction of his city and the exile of its inhabitants, and to create hope for the exilic community of which he was a part.  It was precisely because he regarded this text as authoritative and paradigmatic for his own day that he borrowed its words and phrases and transformed them for inclusion in his own work.  The techniques behind these transformations include syntactic modification, inversion of word order, creation of word pairs, split-up and recombination of locutions, creation of word clusters, conflation, wordplay, and reversals.

By transforming the Holiness Code's legal instructions and covenant rhetoric into accusations and descriptions of imminent or recent punishment, Ezekiel could explain the tragedy by creating a causal connection between the people's behavior and the disaster they experienced.  By selectively and paradigmatically using the Holiness Code's covenant blessings, Ezekiel envisioned a future characterized by physical and spiritual restoration.  Ezekiel transformed law into prophecy in his attempt to meet the needs of his community.

The Invention of Hebrew

At SBL a few days ago, I was introduced to a very intriguing new book examining why anyone ever decided to write in Hebrew anyway. I look forward to hopefully getting a review copy, Seth!



From the press release by the University of Illinois Press (via Agade):

The Invention of Hebrew
Author: Seth L. Sanders
978-0-252-03284-4
$50.00. Cloth
University of Illinois Press
Pub Date: 2009
Pages: 280 pages
Dimensions: 6 x 9 in.
Illustrations: 14 black & white
photographs, 2 tables

How choosing a language created a people

The Invention of Hebrew is the first book to approach the Bible in light of recent epigraphic discoveries on the extreme antiquity of the alphabet and its use as a deliberate and meaningful choice. Hebrew was more than just a way of transmitting information; it was a vehicle of political symbolism and self-representation.

Seth L. Sanders connects the Bible's distinctive linguistic form--writing down a local spoken language--to a cultural desire to speak directly to people, summoning them to join a new community that the text itself helped call into being. Addressing the people of Israel through a vernacular literature, Hebrew texts reimagined their audience as a public. By comparing Biblical documents with related ancient texts in Hebrew, Ugaritic, and Babylonian, this book shows Hebrew's distinctiveness as a self-conscious political language. Illuminating the enduring stakes of Biblical writing, Sanders demonstrates how Hebrew assumed and promoted a source of power previously unknown in written literature: "the people" as the protagonist of religion and politics.

"An absolutely innovative way of reading the use of ancient Hebrew for generating political identity and for understanding the Hebrew Bible itself. It is refreshing to see such profound insight and analyses come out of material that has otherwise not
received substantial recognition of its cultural and political importance."--Mark S. Smith, author of God in Translation: Deities in Cross-Cultural Discourse in the Biblical World

"Sanders takes familiar, long-studied material and makes new knowledge. He treats biblical Hebrew as a political phenomenon, exploring how language and especially its written form were employed in the creation of an imagined community--a
nation--in the course of ancient Israel's history."--Eva von Dassow, author
of State and Society in the Late Bronze Age: Alalah under the Mittani Empire

Seth L. Sanders is an assistant professor of religion at Trinity College and the editor of the Journal of Ancient Near Eastern Religions.

Another Must-Have Book: Concise Dictionary of Classical Hebrew

I admit that I'm not really a fan of the full 8 volume Dictionary of Classical Hebrew, but this new abridgement looks genuinely useful. The full DCH is less useful because 1) their theoretical foundation in modern linguistics was not so modern, 2) their entries are overloaded with useless syntactic data, especially now that we have computers to search for that sort of thing, and 3) it's taking FOREVER for them to complete it (largely due to #2 and the choice to include DSS and Sirach, I'm guessing). Of course, I haven't looked at the latest volume. Maybe they've changed some things. I found the book reviews from when vol. 1 came out to be very entertaining (Muraoka's and Andersen's were the best, as I recall).

Despite all of that, the need was there for a Hebrew dictionary that included the Dead Sea Scrolls and other extra-biblical ancient Hebrew texts. The DCH project fills that need, and this Concise Dictionary of Classical Hebrew is exactly the sort of handbook that I'm more likely to use than an 8 volume dictionary. It's easier on the budget, too, since the full version sells for $200-300 per volume. Dove lists the paperback of CDCH at $39.99 at the moment. They expect the book to be released 11/10/09, just in time for SBL and the other related academic conferences in New Orleans this month. Here's the new book announcement that I received last week from Dove.

This is an abridgment of the 8-volume Dictionary of Classical Hebrew (of which Volumes 7 and 8 will soon be published). Like it (and unlike all previous Hebrew dictionaries) all the literature of classical Hebrew is covered, including not only the Hebrew Bible but also the Dead Sea Scrolls, Ben Sira and the ancient Hebrew inscriptions.

The CDCH thus contains not only the c. 8400 Hebrew words found in the standard dictionaries, but also a further 3340+ words (540 from the Dead Sea Scrolls, 680 from other ancient Hebrew literature, and 2120+ proposed words for the Hebrew Bible not previously recognized by dictionaries). All the words in the full Dictionary of Classical Hebrew are to be found in the CDCH.

The CDCH has been designed to be as user-friendly as possible. The Hebrew words are arranged strictly in alphabetical order, so it is not necessary to know the root of a word to look it up in the Dictionary. All the Hebrew words and phrases quoted are accompanied by an English translation. At the end of each entry on verbs is a list of the nouns derived from that verb; and at the end of each entry on nouns a reference to the verb from which it is derived (when known). For every word the numbers of its occurrences in the four main kinds of classical Hebrew (the Bible, the Dead Sea Scrolls, Ben Sira, and the ancient inscriptions) are noted. All the proper names in classical Hebrew texts are included, with their correct spellings in English.

Previous dictionaries have generally been revisions and adaptations of earlier dictionaries; DCH and CDCH result from a completely fresh re-examination of the texts and an independent analysis of the meanings of Hebrew words. Rich in examples and citations, this edition will be of immense value to students at all levels, as well as to working scholars who will not always be in a position to refer to the complete DCH.

Must-Have Books: The Priestly Vision of Genesis 1

I told my wife that I'd probably only buy 3 or 4 books at SBL this year, so I have a few in mind that I simply "must have" for my research and personal edification.

One of those is Mark S. Smith's new book The Priestly Vision of Genesis 1, newly available from Augsburg Fortress.

The Priestly Vision of Genesis 1
by Mark S. Smith
Format: Paperback 176 pages
Item No: 9780800663735
Publisher: Fortress Press
Release Date: Monday, October 26, 2009
Online Price: $25.00

For many readers, Genesis 1-2 is simply the biblical account of creation. But ancient Israel could speak of creation in different ways, and the cultures of the ancient near east provided an even richer repertoire of creation myths. Mark S. Smith explores the nuances of what would become the premiere creation account in the Hebrew Bible and the serene priestly theology that informed it. That vision of an ordered cosmos, Smith argues, is evidence of the emergence of a mystical theology among priests in post-exilic Israel, and the placement of Genesis 1-2 at the beginning of Israel's great epic is their sustained critique of the theology of divine conflict that saturated ancient near eastern creation myths. Smith's treatment of Genesis 1 provides rich historical and theological insights into the biblical presentation of creation and the Creator.

This book is definitely going to be essential reading for my research on creation in the Hebrew Bible (even though I'm not focusing on Genesis 1 per se, it's essential background). I look forward to picking up a copy in a few weeks.

HT: Agade

Why I Need a Kindle

The list of books from my wish list now available for Kindle is growing steadily. An earlier listing I made of biblical studies books available on Kindle is here.

1. John Walton, Ancient Near Eastern Thought and the Old Testament
2. The ESV Study Bible
3. Mark S. Smith, The Origins of Biblical Monotheism
4. Kevin J. Vanhoozer, Theological Interpretation of the Old Testament

Now it would be really cool if the IVP Bible Dictionary series was available for Kindle. For now they're not, but I saw an update from IVpress on Twitter that said IVP is in the process of making their publications available on Kindle. I don't know if that included the dictionary series. The volumes I want the most are Pentateuch and Wisdom Literature.